A Super-Aged Church

On the 8th and 9th, the ‘Future of the Catholic Church in Korea: Expert Colloquium’ was held at the Seoul Cathedral Spirituality Center. The story was reported on the Catholic website Here and Now.

The colloquium selected four key themes to focus on when envisioning the future of the Catholic Church in Korea. Participants studied relevant reference materials beforehand and then engaged in discussions with researchers and interested parties. Presentations on each topic were delivered by four researchers from the Our Theology Research Institute. Approximately 30 participants, including researchers from relevant church institutions, laypeople, and religious leaders, engaged in lively discussions.

The Our Theology Research Institute and <Catholic News Here and Now> will introduce a planned series of presentations and discussions on these four topics.

1. US-China Hegemonic Competition and Peace on the Korean Peninsula

2. AI, Democracy, Information Networks, Humanity's Future, and the Religious Implications

3. The Younger Generation and Gender Conflict

4. A Super-Aged Society, a Super-Aged Church

At the fourth session of the ‘Future of the Catholic Church in Korea, Expert Colloquium’ held on the 9th, a professor presented on the topic ‘A Super-Aged Society, a Super-Aged Church.’ He explained the necessary preparations and responses for the super-aged reality facing Korean society and the Church.

A super-aged society has significant economic impacts, including increased dependency ratios for the elderly and supply-demand imbalances in areas such as healthcare, housing, and employment. It also causes overall sociocultural changes, including weakened family ties and communities, and psychological breakdown.

Religion is no exception to these changes. Religious communities in Korea and other countries are experiencing profound transformations and crises. According to the professor, the Japanese church faces significant challenges to evangelism and growth due to the severe aging of its members and a drastic decline in the child and youth population. Churches in Europe, including Germany, are confronting the dual crisis of “declining faith and institutional decline.”

He emphasized, “The aging of society as a whole directly impacts the sustainability and service capacity of religious institutions,” adding, “For the future, religious institutions must strive harder to strengthen internal capabilities and cultivate human resources.” He further stated, “Religion must focus on universal human needs, seek interfaith cooperation, and demonstrate its social value through practical social service.”

The professor outlined religion's multifaceted role in addressing super-aged society issues as “providing spiritual and emotional support, strengthening social networks and community building, and delivering practical care and welfare services.” He explained that in Japan, Germany, and France, religious institutions are collaborating with other faiths, local communities, and governments to support elderly independence and establish and operate care systems in response to the aging of their societies.

He added, “Overseas cases confirm that religious institutions maximize their impact when they provide care centered on community and dignity, going beyond mere service provision. In a super-aged society rife with loneliness and social disconnection, the philosophy of ‘flowers over bread’ emphasizes that restoring human connection and dignity is more important than meeting material needs.”

The unique role of religion is already evident in the historical dedication of women's religious orders to charitable, educational, and medical work.

Conflict Resolution

The Catholic Peace Weekly's "Philosopher's Chat" column, written by a philosophy professor, helps us review our thoughts on conflict resolution.

Most conflicts in human relationships arise from the inability to express one's thoughts adequately or from misunderstanding and misinterpreting others' thoughts for one's own benefit.

Relationships generally only become a refuge for each other during moments of mutual joy or satisfaction, and they can easily become disconnected or deteriorated the moment that changes. This means that relationships carry the risk of breaking anytime if they do not adequately fulfill each other's needs.

Consequently, living in relationship with others, we find ourselves in a state of 'tension' and 'conflict' that constantly demands decision-making and negotiation.

Among the various factors that provoke conflict, common emotions are 'insult' and 'humiliation.' The moment a person feels insulted, along with the accompanying feeling of humiliation, a gap opens up between the two, marking the beginning of conflict. When insults do not stop at just one occurrence but are repeated often to a point where they become unbearable, the conflict intensifies and can have catastrophic results for the relationship. Conflicts, which often begin with trivial matters, may seem small at first, but they gradually escalate, amplifying tension and ultimately creating a tragic cycle that gives rise to further conflicts. Generally, conflict is understood as a factor that hinders social integration and reconciliation.

The German philosopher Georg Simmel (1858–1918) argues that conflict does not necessarily function negatively; rather, it is a natural occurrence in human relationships and serves as a driving force for transformation and a fundamental condition for overcoming the current situation. Conflict is an essential means for alleviating tension and a prerequisite for achieving reconciliation and integration, as it constitutes a 'form of socialization'. According to Simmel, the elements that complicate reconciliation and integration are not conflict itself, but rather 'indifference' towards others, which is the more serious negative factor that hinders unity and harmony. Despite Simmel's positive interpretation of conflict, the numerous conflicts we encounter in life often lead to severe consequences for those involved.

When we find ourselves in conflict situations, we generally tend to focus solely on the immediate issue at hand. Without properly recognizing the underlying causes and influences of the conflict, we often become caught up in urgent fixes to resolve the problem immediately, pouring all our energy into alleviating the anxiety and pain caused by the conflict, a common attitude.

However, to overcome these conflict phases and improve relationships, it is essential to let go of the impatience to hurriedly resolve the issue in front of us and have the 'courage' to look beyond the problem. Looking beyond the problem means not just focusing on the specific aspects of the immediate issue but viewing the entire conflict situation holistically, considering not only the concrete details of the problem but also its background, the patterns of relationships involved, and the underlying causes. To achieve this, it is crucial to change the negative perspective on conflict into a positive one—a 'paradigm shift.' When the paradigm shifts, the questions change, and when the questions change, the approach to solving the problem also changes. The transition to a creative interpretation of conflict depends on the ability to properly recognize, understand, and re-perceive the conflict.

All Is Grace!

The expression that best suits faith is likely ‘gratitude’.  For faith is a life lived with a heart of thanksgiving for God's grace, given to us as a gift. These are the words that begin the Preciousness of Faith column in the Catholic Peace Weekly by a seminary professor.

The Bible contains a love story between God, who bestows boundless grace and love, and His people, who come to understand that love. Hearing the cries of the Israelites enslaved in Egypt, God delivered them from bondage through Moses. Through Moses, the Israelites entered into a covenant with God at Mount Sinai and received the Ten Commandments. These commandments were not merely obligations to be followed, but a way of life to be lived as God's redeemed people.

The New Testament is no different. To save humanity groaning under the yoke of sin, evil, and death, God Himself sent His Son to liberate people from that bondage and set them on the path of salvation. 

While preparing the commemorative collection for a monsignor's 60th anniversary of priestly ordination and pondering a title, I learned that the phrase the monsignor cherished most was the closing line from French writer Bernanos' Diary of a Country Priest: “Tout est grâce”. Everything is grace. This was also an expression I often heard from believers during my studies in France.

Indeed, everything is grace, and our lives are filled with grace. Grace is not something we deserve based on our abilities, rights, or merits; it is solely a gift bestowed by God out of His goodness and favor. We have received our very existence as a gift, and throughout our lives, we live receiving everything we need from God.

Is our life not a process of realizing that everything is grace? When young and foolish, we complain about what we lack or what is inconvenient, but as we grow, we come to understand how much God loves us and how much He has bestowed upon us. Those who know how to accept everything as a gift of grace seek God's will even in sickness or trials. Of course, this is not easy. We are fragile beings, easily swayed by the slightest breeze.

Yet God's grace does not cease even in times of trial. He supports us, encouraging us to find courage and move forward through our trials, waiting to welcome us ahead.

Our life is a school where we learn to recognize God's grace and cultivate a grateful heart. That grace is conveyed through all things in the world, especially the love of parents and family, and the love and concern of fellow believers. They are the angels, family, friends, and benefactors God has sent to us.

Perhaps someone might ask, “Why am I given only trials and suffering instead of grace?” For such a person, what is needed is a neighbor who stays by their side, offering encouragement, support, prayer, and unwavering cheers. If there is no one to approach those in trials, to pray with them, cheer them on, and encourage them—if there is no one to share God's love—then we cannot say everything is grace. As time passes and trials and hardships become things of the past, we will come to realize together that the Lord used even those trials and hardships as opportunities for grace to help us grow.

Even now, there are those around us who eagerly await the gift of grace. Approaching them, telling them that God is love and gives everything without reserve, praying for them and cheering them on so they can entrust themselves to Him and place their hope in Him—this is the calling entrusted to us.

Korean Catholic Church and Carbon Neutrality?

The Catholic Times, in a recent issue, features a front-page article on the ecological conversion towards carbon neutrality within the Korean Catholic Church. How far has the Korean church come in terms of 'carbon neutrality'?... Interest has increased, but specific actions are lacking. Budget allocation is essential.

Ten years have passed since Pope Francis issued his encyclical Laudato Si', yet the Korean Church's progress toward carbon neutrality remains sluggish. Calls are growing for the Church, and indeed every individual believer, to actively respond to the global climate crisis. The Korean Church began its seven-year journey with 'Laudato Si' in 2021, continuing its efforts to overcome the climate crisis. Dioceses like Suwon and Daejeon, in particular, have raised the banner of carbon neutrality, declaring their intent to transition all electricity usage to renewable energy by 2030 and achieve carbon neutrality by 2040.

On July 9, Pope Leo XIII held a Mass for the protection of creation at the 'Laudato Si' school in Castel Gandolfo. In May, marking the 10th anniversary of the issuance of 'Laudato Si', the Vatican established a solar power plant on the site of the former Santa Maria di Galeria antenna facility, hoping to achieve 100% energy self-sufficiency from renewable sources.

Voices advocating for an active response to the global climate crisis are growing, both within the church itself and among individual believers. It has been ten years since Pope Francis' encyclical 'Laudato Si', which emphasized 'ecological conversion', yet the Korean church's progress towards carbon neutrality remains slow.

In particular, dioceses such as Suwon and Daejeon have declared plans to convert all energy usage to renewable sources by 2030 and achieve carbon neutrality by 2040. The director of the Korean Climate and Environment Institute and chair professor at Sejong University, stated, 'Interest in carbon neutrality has increased compared to before the issuance of 'Laudato Si', but overall, it is slow.

In the largest archdiocese in the Korean church, the Seoul Archdiocese, there are 17 churches equipped with solar energy facilities. Even if we include institutions and religious orders, the total is barely over 30. Considering that it is the archdiocese with the most parishioners among the 232 parishes, this number is insignificant. The Suwon Archdiocese, which first announced its carbon neutrality plan, has installed 42 solar energy systems, more than Seoul, but the total capacity is only 7% of its target capacity. One of the reasons solar energy has not spread rapidly is due to the limitations of urban areas. The chairman of the Environmental Pastoral Committee of the Seoul Archdiocese, said, "Many parishes in the archdiocese do not have large sites compared to other dioceses, and since the buildings are old, they feel burdened when it comes to installing solar energy systems.

"On the other hand, the Daejeon Archdiocese is achieving results. The archdiocese has installed a total of 91 systems, including 40 commercial and 51 private ones. The archdiocese operates a certification system for carbon-neutral parishes, encouraging the reduction of greenhouse gases and the use of renewable energy at the parish level. The success of these results can be attributed not only to the will of the archdiocese level but also significantly to the role of the Diocesan Solar Power Cooperative. The cooperative, which operates with contributions from parishes, groups, and individual believers, rents out idle spaces from parishes and facilities within the archdiocese to install commercial solar power plants. Rural parishes provide large sites, while urban parishes and believers can contribute funds to install solar power plants together.

The chairman of the Solar Power Cooperative stated, "In the first three years, there were few results, and management was not easy, but with the will of the bishop, the participation of believers, and changes from above and below merging together, we are gaining momentum in our activities. The secretary of the Episcopal Council's Ecological Environment Committee, said, "The Korean church gives the impression that not only the believers but also the leaders of dioceses and religious orders are unable to accept the global climate crisis and the Korean Church seems unable to adopt the ongoing global climate crisis and the practice of carbon neutrality as our own, not just among the faithful but also among the heads and members of dioceses and religious orders." He suggested, "It is essential for every evangelization department to reflect on how to apply the spirit of 'Laudato Si' in each pastoral area, and the budgeting that enables this movement is crucial."

Results of Tears

The Catholic Weekly's Wisdom for Life, drawing on the teachings of the Desert Fathers, addresses grief over sin in its recent column by a Benedictine priest. 

May we sink into ‘spiritual sorrow’ filled with hope, not anguish. Emphasizing a heart that weeps in sorrow upon realizing one's sinfulness before God. The greater the longing for 'God's love,’ the more profound the sorrow... ultimately bearing the fruit of joy.

As long as we are human, we cannot avoid sinning. If anyone claims to be without sin, it is a lie and a grave delusion. No one can be completely sinless as long as they remain bound by the ego (false self). Striving to be free from all temptations to sin is our duty. Part of this effort involves constantly remembering and grieving over the sins we have committed. St. James the Apostle says, “Weep and mourn and lament.” (James 4:9)

The Desert Fathers consistently taught that a monk must grieve over his sins. Abba Macarius says, “Sit in your cell and weep over your sins.” When a brother asked Abba what he should do about his sins, he replied: He who desires to atone for his sins atones for them with tears, and he who wishes to obtain virtue obtains it with tears. For weeping is the way the Scriptures and the Fathers have left us, saying, ‘Weep!’ Truly, there is no other way." 

While there were some exceptions, most monks were upright and honest men. Through constant communion with God in solitude, their consciences became purer and more sensitive. Consequently, they felt pangs of conscience over even the most minor sins committed through human weakness. “The closer man draws to God, the more he realizes his own sinfulness.”  Indeed, our hearts are like mirrors: the more we polish them, the more clearly they reflect our own flaws and faults. As the heart becomes clouded with grime, the conscience grows dull. Therefore, the more we polish our hearts to purity, the more sensitive our conscience will become.

Spiritual sorrow is a grief filled with hope, free from anguish. The Desert Fathers wept and grieved out of love for God. 

The Desert Fathers' views on sin varied and could differ. Thus, their methods of penance also differed greatly. For instance, a story is told of two brothers who left the desert to marry. Later, they regretted it, and the Fathers imposed the same penance on them: a year of strict seclusion, living only on bread and water. As the year drew to a close, one man was pale and gloomy, while the other was happy and joyful. 

The former spent the year in fear, dwelling on his own fault and the punishment he deserved, while the latter was filled with joy, grateful that God had delivered him from impurity and thinking of Him. Both cases represent meaningful and valuable forms of repentance. Depending on where one focuses, repentance manifests in different forms, and the resulting outcomes also differ. This likely stems from differing thoughts about sin. In the columnist's view, the second person's approach is more appealing.

There is a Greek word, pénthos, meaning sorrow, lamentation, and contrition. This is a spiritual sorrow distinct from the natural sorrow that brings despair and frustration. 

Spiritual sorrow also springs from an unfulfilled longing. Namely, the longing to be freed from evil, the longing for perfection, the longing for the Kingdom of Heaven, the longing for God Himself. In this sorrow, one still believes that God loves me and will one day grant me all these good things. 

Therefore, spiritual sorrow is sorrow filled with hope, not anguish. This is precisely the sorrow the Desert Fathers speak of. They wept and grieved out of love for God, out of a longing not to wound His heart. They also grieved over their own sins and the sins of others, and wept because they were far from God. Tears are a gift from God. But what matters is not the visible shedding of tears, but the state of the heart. The Desert Fathers understood this well. Tears are merely the outward manifestation of the heart's state.

There is a popular song lyric that says, ‘Love is the seed of tears.’ It is true. What love can there be without tears? But tears shed for love always bear some fruit. Likewise, the tears we shed for God's love also bear fruit. What exactly is this fruit?

First, tears purify the body. The Desert Fathers said, “Tears that come from on high purify and sanctify the body.” Second, tears drive away sin. Abba Longinus experienced great contrition during prayer and psalmody. One day, his disciples asked him, “Abba, is it a rule of the spiritual life for a monk to weep during prayer?” He replied, “Yes, it is a law demanded by God. God created man not for tears, but for joy and happiness, just like the angels. But since man has fallen into sin, he must weep. Where there is no sin, there is no need to weep.” 

Third, tears become a weapon against the devil. Abba Evagrius says, “When a strange thought arises in your heart, do not try to pray in this or that way; sharpen the sword of tears.” Fourth, tears give birth to prayer. Abba Paul said: “I, who am mired up to my neck in the mire, cry out to God: ‘Have mercy on me.’” 

Finally, tears bring joy. St. Syncletica says: “For those who advance toward God, at first there are many struggles and much suffering, but afterward comes an indescribable joy.” 

As Moses the Abba said, if we always remember our faults, weep and mourn, and live as if death were before us, our sorrow, tears, and sighs will bear fruit and ultimately turn into joy. The greater our longing for God’s love grows, the greater our spiritual sorrow will become. Before the majestic God, we humans reveal vast emptiness.

No More Violence

The Catholic Peace Weekly's Philosopher's Chat column invites us to examine the violence we encounter daily in our lives through the eyes of a philosopher.              

The philosopher Hannah Arendt (1906-1975) diagnosed the 20th century as the 'century of violence.' However, this diagnosis seems valid not only for the 20th century but also today. Despite the various kinds of violence frequently occurring around us, threatening our daily lives, people are not only indifferent but even numb to it. The more serious problem is that people perceive these violent situations as normal. As a result, individuals might be exposed to violence without even properly recognizing that they are victims, while perpetrators may engage in violence without awareness. 

Legal punishment often proves to be weak and ineffective. Interestingly, Arendt finds the root cause of this violence in the absence of human 'thought'. She warns that there is an essential relationship between violence and 'thoughtlessness,' and that a society lacking in thought can bring about destruction and violence greater than all the evils combined. According to Arendt, the violent nature of evil seeping into our daily lives is not particularly special but rather even quite banal. Arendt defines this phenomenon as the 'banality of evil.' 

However, if violence arises from the absence of thought, as Arendt claims, why are we unable to engage in normal thought to avoid violence? One contributing factor, as Arendt argues, is that modern society places more importance on impersonal relationships in the 'private sphere' rather than the personal dialogues in the 'public sphere'. 

More specifically, the 'misuse of language', 'lack of empathy for others', and 'blind obedience to power' act as major obstacles to our ability to think correctly. Among these, the misuse of language that distorts facts prevents people from seeing the essence of situations, leading to a lack of empathy and a tendency toward blind obedience.

However, if violence arises from a lack of thought, as Arendt argues, why are we unable to engage in rational thinking to avoid violence? This is partly due to the modern social characteristic that places greater emphasis on relationships in the 'private sphere,' which prioritizes impersonal interactions over the 'public sphere' of interpersonal dialogue, as Arendt asserts. Specifically, 'misuse of language,' 'lack of empathy for others,' and 'blind obedience to power' act as significant barriers to our ability to think correctly.

Among these, the misuse of language that distorts facts serves as the primary factor that conceals and incites violence by preventing people from seeing the essence of the situation, leading to a lack of empathy and blind obedience. Such acts are often politically motivated in modern society and are carried out with the help of the media. The seriousness of the misuse of language lies in the fact that it justifies violent actions, allowing people to commit horrific collective violence against individuals or the masses without any pangs of conscience. 

Language creates certain representations through symbols and meanings, and incorrect representations distort reality. For this reason, we need to pay attention to the misuse of language that conceals and incites violence. To achieve this, it is crucial to expand the public sphere of interpersonal dialogue beyond the private sphere, creating a society where the free expression of opinions is possible. 

As societies where interpersonal dialogue and empathy towards others are exercised tend to reduce violence, we must be particularly vigilant about actions that require blind obedience to power without dialogue, as these can lead to 'totalitarian violence.'We must remain alert and awake against this age of violence. Violence can only be eradicated when we think and judge correctly. To end violence, above all, we must cultivate our own ability to think correctly. Only then can humanity move towards what Jacques Ellul (1912-1994) described as an 'age of recognizing violence'.

Mourning and the Healing Process

 

In the Philosophy Chat column of the Catholic Peace Weekly, the philosophy professor offers some ideas on how to transform grief into healing after loss due to death.

We use the specific term ‘mourning’ when expressing sorrow over the death of a loved one. Mourning generally refers to the emotional act of grieving and remembering the loss, misfortune, or pain caused by another's death. However, in philosophical counseling, mourning specifically denotes the healing process of enduring and overcoming the pain of loss experienced after parting with the loved one.

In Plato's Phaedo, Socrates, facing death after his sentence, urges his weeping disciples to restrain their grief and allow him to meet death with dignity. Thus, sorrow has long been imprinted as a negative emotion to be suppressed, and the act of mourning, grieving, and remembering the dead has also been overlooked in its importance. However, in modern times, it has gained attention alongside a positive evaluation of emotions.

Sigmund Freud (1856–1939) understood mourning in “Mourning and Melancholia” as a psychological process of severing the sorrow arising from loss. Both mourning and melancholia signify a state of suffering from the loss of the beloved. While mourning is a psychological process of regaining a normal self by recognizing reality and detaching from attachment and fixation to the object causing the loss, melancholia refers to abnormal symptoms like self-deprecation, guilt, and delusions arising from the failure of normal mourning. While mourning naturally resolves over time, when the libido invested in the lost object is withdrawn (forgetting), regressive melancholia does not.

Unlike Freud, who distinguished successful normal mourning from failed pathological mourning, Jacques Derrida (1930–2004) argued that success or failure cannot be applied to mourning. Above all, he emphasizes that the essence of mourning lies not in the passive, negative attitude of ‘forgetting’ but in the active, positive attitude of ‘remembering’. Its significance lies in the dead taking root within me through memory, allowing me to maintain a lasting relationship with them. Only through such mourning can the sense of loss be overcome. In other words, mourning is a dialectical process of synthesis: despite the sorrow and grief of losing the deceased, we do not forget them, but rather remember them. Through this ‘negation of negation,’ we form a positive new relationship with the dead.

Roland Barthes (1915–1980) also emphasizes that the catalyst for reversing the loss through absence lies in 'memory.' While forgetting makes the deceased vanish as if they had never existed, only memory can transcend the physical time of death and make the deceased present ‘here and now’. Therefore, even in cases like suicide, we must confront loss with a more active attitude, remembering the deceased. In fact, remembering and commemorating the deceased is precisely what affirms their existence.